King Asoka, the third monarch of the Indian Mauryan dynasty, has come
to be regarded as one of the most exemplary rulers in world history.
The British historian H.G. Wells has written: "Amidst the tens of
thousands of names of monarchs that crowd the columns of history ...
the name of Asoka shines, and shines almost alone, a star." Although
Buddhist literature preserved the legend of this ruler -- the story of
a cruel and ruthless king who converted to Buddhism and thereafter
established a reign of virtue -- definitive historical records of his
reign were lacking. Then in the nineteenth century there came to light
a large number of edicts, in India, Nepal, Pakistan and Afghanistan.
These edicts, inscribed on rocks and pillars, proclaim Asoka's reforms
and policies and promulgate his advice to his subjects. The present
rendering of these edicts, based on earlier translations, offers us
insights into a powerful and capable ruler's attempt to establish an
empire on the foundation of righteousness, a reign which makes the
moral and spiritual welfare of his subjects its primary concern.
The Australian bhikkhu Ven. S. Dhammika, the compiler of the present
work, is the spiritual director of the Buddha Dhamma Mandala Society
in Singapore.

PREFACE

This rendering of King Asoka's Edicts is based heavily on
Amulyachandra Sen's English translation, which includes the original
Magadhi and a Sanskrit and English translation of the text. However,
many parts of the edicts are far from clear in meaning and the
numerous translations of them differ widely. Therefore, I have also
consulted the translations of C. D. Sircar and D. R. Bhandarkar and in
parts favored their interpretations. Any credit this small book
deserves is due entirely to the labors and learning of these scholars.

With the rediscovery and translation of Indian literature by European
scholars in the 19th century, it was not just the religion and
philosophy of Buddhism that came to light, but also its many legendary
histories and biographies. Amongst this class of literature, one name
that came to be noticed was that of Asoka, a good king who was
supposed to have ruled India in the distant past. Stories about this
king, similar in outline but differing greatly in details, were found
in the Divyavadana, the Asokavadana, the Mahavamsa and several other
works. They told of an exceptionally cruel and ruthless prince who had
many of his brothers killed in order to seize the throne, who was
dramatically converted to Buddhism and who ruled wisely and justly for
the rest of his life. None of these stories were taken seriously --
after all many pre-modern cultures had legends about "too good to be
true" kings who had ruled righteously in the past and who, people
hoped, would rule again soon. Most of these legends had their origins
more in popular longing to be rid of the despotic and uncaring kings
than in any historical fact. And the numerous stories about Asoka were
assumed to be the same.

But in 1837, James Prinsep succeeded in deciphering an ancient
inscription on a large stone pillar in Delhi. Several other pillars
and rocks with similar inscriptions had been known for some time and
had attracted the curiosity of scholars. Prinsep's inscription proved
to be a series of edicts issued by a king calling himself
"Beloved-of-the-Gods, King Piyadasi." In the following decades, more
and more edicts by this same king were discovered and with
increasingly accurate decipherment of their language, a more complete
picture of this man and his deeds began to emerge. Gradually, it
dawned on scholars that the King Piyadasi of the edicts might be the
King Asoka so often praised in Buddhist legends. However, it was not
until 1915, when another edict actually mentioning the name Asoka was
discovered, that the identification was confirmed. Having been
forgotten for nearly 700 years, one of the greatest men in history
became known to the world once again.

Asoka's edicts are mainly concerned with the reforms he instituted
and the moral principles he recommended in his attempt to create a
just and humane society. As such, they give us little information
about his life, the details of which have to be culled from other
sources. Although the exact dates of Asoka's life are a matter of
dispute among scholars, he was born in about 304 B.C. and became the
third king of the Mauryan dynasty after the death of his father,
Bindusara. His given name was Asoka but he assumed the title
Devanampiya Piyadasi which means "Beloved-of-the-Gods, He Who Looks On
With Affection." There seems to have been a two-year war of succession
during which at least one of Asoka's brothers was killed. In 262 B.C.,
eight years after his coronation, Asoka's armies attacked and
conquered Kalinga, a country that roughly corresponds to the modern
state of Orissa. The loss of life caused by battle, reprisals,
deportations and the turmoil that always exists in the aftermath of
war so horrified Asoka that it brought about a complete change in his
personality. It seems that Asoka had been calling himself a Buddhist
for at least two years prior to the Kalinga war, but his commitment to
Buddhism was only lukewarm and perhaps had a political motive behind
it. But after the war Asoka dedicated the rest of his life trying to
apply Buddhist principles to the administration of his vast empire. He
had a crucial part to play in helping Buddhism to spread both
throughout India and abroad, and probably built the first major
Buddhist monuments. Asoka died in 232 B.C. in the thirty-eighth year
of his reign.

Asoka's edicts are to be found scattered in more than thirty places
throughout India, Nepal, Pakistan and Afghanistan. Most of them are
written in Brahmi script from which all Indian scripts and many of
those used in Southeast Asia later developed. The language used in the
edicts found in the eastern part of the sub-continent is a type of
Magadhi, probably the official language of Asoka's court. The language
used in the edicts found in the western part of India is closer to
Sanskrit although one bilingual edict in Afghanistan is written in
Aramaic and Greek. Asoka's edicts, which comprise the earliest
decipherable corpus of written documents from India, have survived
throughout the centuries because they are written on rocks and stone
pillars. These pillars in particular are testimony to the
technological and artistic genius of ancient Indian civilization.
Originally, there must have been many of them, although only ten with
inscriptions still survive. Averaging between forty and fifty feet in
height, and weighing up to fifty tons each, all the pillars were
quarried at Chunar, just south of Varanasi and dragged, sometimes
hundreds of miles, to where they were erected. Each pillar was
originally capped by a capital, sometimes a roaring lion, a noble bull
or a spirited horse, and the few capitals that survive are widely
recognized as masterpieces of Indian art. Both the pillars and the
capitals exhibit a remarkable mirror-like polish that has survived
despite centuries of exposure to the elements. The location of the
rock edicts is governed by the availability of suitable rocks, but the
edicts on pillars are all to be found in very specific places. Some,
like the Lumbini pillar, mark the Buddha's birthplace, while its
inscriptions commemorate Asoka's pilgrimage to that place. Others are
to be found in or near important population centres so that their
edicts could be read by as many people as possible.

There is little doubt that Asoka's edicts were written in his own
words rather than in the stylistic language in which royal edicts or
proclamations in the ancient world were usually written in. Their
distinctly personal tone gives us a unique glimpse into the
personality of this complex and remarkable man. Asoka's style tends to
be somewhat repetitious and plodding as if explaining something to one
who has difficulty in understanding. Asoka frequently refers to the
good works he has done, although not in a boastful way, but more, it
seems, to convince the reader of his sincerity. In fact, an
anxiousness to be thought of as a sincere person and a good
administrator is present in nearly every edict. Asoka tells his
subjects that he looked upon them as his children, that their welfare
is his main concern; he apologizes for the Kalinga war and reassures
the people beyond the borders of his empire that he has no
expansionist intentions towards them. Mixed with this sincerity, there
is a definite puritanical streak in Asoka's character suggested by his
disapproval of festivals and of religious rituals many of which while
being of little value were nonetheless harmless.

It is also very clear that Buddhism was the most influential force
in Asoka's life and that he hoped his subjects likewise would adopt
his religion. He went on pilgrimages to Lumbini and Bodh Gaya, sent
teaching monks to various regions in India and beyond its borders, and
he was familiar enough with the sacred texts to recommend some of them
to the monastic community. It is also very clear that Asoka saw the
reforms he instituted as being a part of his duties as a Buddhist.
But, while he was an enthusiastic Buddhist, he was not partisan
towards his own religion or intolerant of other religions. He seems to
have genuinely hoped to be able to encourage everyone to practice his
or her own religion with the same conviction that he practiced his.

Scholars have suggested that because the edicts say nothing about
the philosophical aspects of Buddhism, Asoka had a simplistic and
naive understanding of the Dhamma. This view does not take into
account the fact that the purpose of the edicts was not to expound the
truths of Buddhism, but to inform the people of Asoka's reforms and to
encourage them to be more generous, kind and moral. This being the
case, there was no reason for Asoka to discuss Buddhist philosophy.
Asoka emerges from his edicts as an able administrator, an intelligent
human being and as a devoted Buddhist, and we could expect him to take
as keen an interest in Buddhist philosophy as he did in Buddhist
practice.

The contents of Asoka's edicts make it clear that all the legends
about his wise and humane rule are more than justified and qualify him
to be ranked as one of the greatest rulers. In his edicts, he spoke of
what might be called state morality, and private or individual
morality. The first was what he based his administration upon and what
he hoped would lead to a more just, more spiritually inclined society,
while the second was what he recommended and encouraged individuals to
practice. Both these types of morality were imbued with the Buddhist
values of compassion, moderation, tolerance and respect for all life.
The Asokan state gave up the predatory foreign policy that had
characterized the Mauryan empire up till then and replaced it with a
policy of peaceful co-existence. The judicial system was reformed in
order to make it more fair, less harsh and less open to abuse, while
those sentenced to death were given a stay of execution to prepare
appeals and regular amnesties were given to prisoners. State resources
were used for useful public works like the importation and cultivation
of medical herbs, the building of rest houses, the digging of wells at
regular intervals along main roads and the planting of fruit and shade
trees. To ensue that these reforms and projects were carried out,
Asoka made himself more accessible to his subjects by going on
frequent inspection tours and he expected his district officers to
follow his example. To the same end, he gave orders that important
state business or petitions were never to be kept from him no matter
what he was doing at the time. The state had a responsibility not just
to protect and promote the welfare of its people but also its
wildlife. Hunting certain species of wild animals was banned, forest
and wildlife reserves were established and cruelty to domestic and
wild animals was prohibited. The protection of all religions, their
promotion and the fostering of harmony between them, was also seen as
one of the duties of the state. It even seems that something like a
Department of Religious Affairs was established with officers called
Dhamma Mahamatras whose job it was to look after the affairs of
various religious bodies and to encourage the practice of religion.

The individual morality that Asoka hoped to foster included respect
(//susrusa//) towards parents, elders, teachers, friends, servants,
ascetics and brahmins -- behavior that accords with the advice given
to Sigala by the Buddha (Digha Nikaya, Discourse No. 31). He
encouraged generosity (//dana//) to the poor (//kapana valaka//), to
ascetics and brahmins, and to friends and relatives. Not surprisingly,
Asoka encouraged harmlessness towards all life (//avihisa bhutanam//).
In conformity with the Buddha's advice in the Anguttara Nikaya,
II:282, he also considered moderation in spending and moderation in
saving to be good (//apa vyayata apa bhadata//). Treating people
properly (//samya pratipati//), he suggested, was much more important
than performing ceremonies that were supposed to bring good luck.
Because it helped promote tolerance and mutual respect, Asoka desired
that people should be well-learned (//bahu sruta//) in the good
doctrines (//kalanagama//) of other people's religions. The qualities
of heart that are recommended by Asoka in the edicts indicate his deep
spirituality. They include kindness (//daya//), self-examination
(//palikhaya//), truthfulness (//sace//), gratitude (//katamnata//),
purity of heart (//bhava sudhi//), enthusiasm (//usahena//), strong
loyalty (//dadha bhatita//), self-control (//sayame//) and love of the
Dhamma (//Dhamma kamata//).

We have no way of knowing how effective Asoka's reforms were or how
long they lasted but we do know that monarchs throughout the ancient
Buddhist world were encouraged to look to his style of government as
an ideal to be followed. King Asoka has to be credited with the first
attempt to develop a Buddhist polity. Today, with widespread
disillusionment in prevailing ideologies and the search for a
political philosophy that goes beyond greed (capitalism), hatred
(communism) and delusion (dictatorships led by "infallible" leaders),
Asoka's edicts may make a meaningful contribution to the development
of a more spiritually based political system.

THE FOURTEEN ROCK EDICTS

Ashoka's First Rock inscription at Girnar

1

Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be
written.[1] Here (in my domain) no living beings are to be slaughtered
or offered in sacrifice. Nor should festivals be held, for
Beloved-of-the-Gods, King Piyadasi, sees much to object to in such
festivals, although there are some festivals that Beloved-of-the-Gods,
King Piyadasi, does approve of.

Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi,
hundreds of thousands of animals were killed every day to make curry.
But now with the writing of this Dhamma edict only three creatures,
two peacocks and a deer are killed, and the deer not always. And in
time, not even these three creatures will be killed.
2

Everywhere [2] within Beloved-of-the-Gods, King Piyadasi's domain, and
among the people beyond the borders, the Cholas, the Pandyas, the
Satiyaputras, the Keralaputras, as far as Tamraparni and where the
Greek king Antiochos rules, and among the kings who are neighbors of
Antiochos,[3] everywhere has Beloved-of-the-Gods, King Piyadasi, made
provision for two types of medical treatment: medical treatment for
humans and medical treatment for animals. Wherever medical herbs
suitable for humans or animals are not available, I have had them
imported and grown. Wherever medical roots or fruits are not available
I have had them imported and grown. Along roads I have had wells dug
and trees planted for the benefit of humans and animals.[4]
3

Beloved-of-the-Gods, King Piyadasi, speaks thus:[5] Twelve years after
my coronation this has been ordered -- Everywhere in my domain the
Yuktas, the Rajjukas and the Pradesikas shall go on inspection tours
every five years for the purpose of Dhamma instruction and also to
conduct other business.[6]
Respect for mother and father is good, generosity to friends,
acquaintances, relatives, Brahmans and ascetics is good, not killing
living beings is good, moderation in spending and moderation in saving
is good. The Council shall notify the Yuktas about the observance of
these instructions in these very words.
4

In the past, for many hundreds of years, killing or harming living
beings and improper behavior towards relatives, and improper behavior
towards Brahmans and ascetics has increased.[7] But now due to
Beloved-of-the-Gods, King Piyadasi's Dhamma practice, the sound of the
drum has been replaced by the sound of the Dhamma.[8] The sighting of
heavenly cars, auspicious elephants, bodies of fire and other divine
sightings has not happened for many hundreds of years. But now because
Beloved-of-the-Gods, King Piyadasi promotes restraint in the killing
and harming of living beings, proper behavior towards relatives,
Brahmans and ascetics, and respect for mother, father and elders, such
sightings have increased.[9]

These and many other kinds of Dhamma practice have been encouraged
by Beloved-of-the-Gods, King Piyadasi, and he will continue to promote
Dhamma practice. And the sons, grandsons and great-grandsons of
Beloved-of-the-Gods, King Piyadasi, too will continue to promote
Dhamma practice until the end of time; living by Dhamma and virtue,
they will instruct in Dhamma. Truly, this is the highest work, to
instruct in Dhamma. But practicing the Dhamma cannot be done by one
who is devoid of virtue and therefore its promotion and growth is
commendable.

This edict has been written so that it may please my successors to
devote themselves to promoting these things and not allow them to
decline. Beloved-of-the-Gods, King Piyadasi, has had this written
twelve years after his coronation.
5

Beloved-of-the-Gods, King Piyadasi, speaks thus:[10] To do good is
difficult. One who does good first does something hard to do. I have
done many good deeds, and, if my sons, grandsons and their descendants
up to the end of the world act in like manner, they too will do much
good. But whoever amongst them neglects this, they will do evil.
Truly, it is easy to do evil.[11]

In the past there were no Dhamma Mahamatras but such officers were
appointed by me thirteen years after my coronation. Now they work
among all religions for the establishment of Dhamma, for the promotion
of Dhamma, and for the welfare and happiness of all who are devoted to
Dhamma. They work among the Greeks, the Kambojas, the Gandharas, the
Rastrikas, the Pitinikas and other peoples on the western borders.[12]
They work among soldiers, chiefs, Brahmans, householders, the poor,
the aged and those devoted to Dhamma -- for their welfare and
happiness -- so that they may be free from harassment. They (Dhamma
Mahamatras) work for the proper treatment of prisoners, towards their
unfettering, and if the Mahamatras think, "This one has a family to
support," "That one has been bewitched," "This one is old," then they
work for the release of such prisoners. They work here, in outlying
towns, in the women's quarters belonging to my brothers and sisters,
and among my other relatives. They are occupied everywhere. These
Dhamma Mahamatras are occupied in my domain among people devoted to
Dhamma to determine who is devoted to Dhamma, who is established in
Dhamma, and who is generous.

This Dhamma edict has been written on stone so that it might endure
long and that my descendants might act in conformity with it.
6

Beloved-of-the-Gods, King Piyadasi, speaks thus:[13] In the past,
state business was not transacted nor were reports delivered to the
king at all hours. But now I have given this order, that at any time,
whether I am eating, in the women's quarters, the bed chamber, the
chariot, the palanquin, in the park or wherever, reporters are to be
posted with instructions to report to me the affairs of the people so
that I might attend to these affairs wherever I am. And whatever I
orally order in connection with donations or proclamations, or when
urgent business presses itself on the Mahamatras, if disagreement or
debate arises in the Council, then it must be reported to me
immediately. This is what I have ordered. I am never content with
exerting myself or with despatching business. Truly, I consider the
welfare of all to be my duty, and the root of this is exertion and the
prompt despatch of business. There is no better work than promoting
the welfare of all the people and whatever efforts I am making is to
repay the debt I owe to all beings to assure their happiness in this
life, and attain heaven in the next.

Therefore this Dhamma edict has been written to last long and that
my sons, grandsons and great-grandsons might act in conformity with it
for the welfare of the world. However, this is difficult to do without
great exertion.
7

Beloved-of-the-Gods, King Piyadasi, desires that all religions should
reside everywhere, for all of them desire self-control and purity of
heart.[14] But people have various desires and various passions, and
they may practice all of what they should or only a part of it. But
one who receives great gifts yet is lacking in self-control, purity of
heart, gratitude and firm devotion, such a person is mean.
8

In the past kings used to go out on pleasure tours during which there
was hunting and other entertainment.[15] But ten years after
Beloved-of-the-Gods had been coronated, he went on a tour to Sambodhi
and thus instituted Dhamma tours.[16] During these tours, the
following things took place: visits and gifts to Brahmans and
ascetics, visits and gifts of gold to the aged, visits to people in
the countryside, instructing them in Dhamma, and discussing Dhamma
with them as is suitable. It is this that delights
Beloved-of-the-Gods, King Piyadasi, and is, as it were, another type
of revenue.
9

Beloved-of-the-Gods, King Piyadasi, speaks thus:[17] In times of
sickness, for the marriage of sons and daughters, at the birth of
children, before embarking on a journey, on these and other occasions,
people perform various ceremonies. Women in particular perform many
vulgar and worthless ceremonies. These types of ceremonies can be
performed by all means, but they bear little fruit. What does bear
great fruit, however, is the ceremony of the Dhamma. This involves
proper behavior towards servants and employees, respect for teachers,
restraint towards living beings, and generosity towards ascetics and
Brahmans. These and other things constitute the ceremony of the
Dhamma. Therefore a father, a son, a brother, a master, a friend, a
companion, and even a neighbor should say: "This is good, this is the
ceremony that should be performed until its purpose is fulfilled, this
I shall do."[18] Other ceremonies are of doubtful fruit, for they may
achieve their purpose, or they may not, and even if they do, it is
only in this world. But the ceremony of the Dhamma is timeless. Even
if it does not achieve its purpose in this world, it produces great
merit in the next, whereas if it does achieve its purpose in this
world, one gets great merit both here and there through the ceremony
of the Dhamma.
10

Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame
to be of great account unless they are achieved through having my
subjects respect Dhamma and practice Dhamma, both now and in the
future.[19] For this alone does Beloved-of-the-Gods, King Piyadasi,
desire glory and fame. And whatever efforts Beloved-of-the-Gods, King
Piyadasi, is making, all of that is only for the welfare of the people
in the next world, and that they will have little evil. And being
without merit is evil. This is difficult for either a humble person or
a great person to do except with great effort, and by giving up other
interests. In fact, it may be even more difficult for a great person
to do.
11

Beloved-of-the-Gods, King Piyadasi, speaks thus:[20] There is no gift
like the gift of the Dhamma,[21] (no acquaintance like) acquaintance
with Dhamma, (no distribution like) distribution of Dhamma, and (no
kinship like) kinship through Dhamma. And it consists of this: proper
behavior towards servants and employees, respect for mother and
father, generosity to friends, companions, relations, Brahmans and
ascetics, and not killing living beings. Therefore a father, a son, a
brother, a master, a friend, a companion or a neighbor should say:
"This is good, this should be done." One benefits in this world and
gains great merit in the next by giving the gift of the Dhamma.
12

Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the
householders of all religions, and he honors them with gifts and
honors of various kinds.[22] But Beloved-of-the-Gods, King Piyadasi,
does not value gifts and honors as much as he values this -- that
there should be growth in the essentials of all religions.[23] Growth
in essentials can be done in different ways, but all of them have as
their root restraint in speech, that is, not praising one's own
religion, or condemning the religion of others without good cause. And
if there is cause for criticism, it should be done in a mild way. But
it is better to honor other religions for this reason. By so doing,
one's own religion benefits, and so do other religions, while doing
otherwise harms one's own religion and the religions of others.
Whoever praises his own religion, due to excessive devotion, and
condemns others with the thought "Let me glorify my own religion,"
only harms his own religion. Therefore contact (between religions) is
good.[24] One should listen to and respect the doctrines professed by
others. Beloved-of-the-Gods, King Piyadasi, desires that all should be
well-learned in the good doctrines of other religions.

Those who are content with their own religion should be told this:
Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as
much as he values that there should be growth in the essentials of all
religions. And to this end many are working -- Dhamma Mahamatras,
Mahamatras in charge of the women's quarters, officers in charge of
outlying areas, and other such officers. And the fruit of this is that
one's own religion grows and the Dhamma is illuminated also.
13

Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years
after his coronation.[25] One hundred and fifty thousand were
deported, one hundred thousand were killed and many more died (from
other causes). After the Kalingas had been conquered,
Beloved-of-the-Gods came to feel a strong inclination towards the
Dhamma, a love for the Dhamma and for instruction in Dhamma. Now
Beloved-of-the-Gods feels deep remorse for having conquered the
Kalingas.

Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying
and deportation that take place when an unconquered country is
conquered. But Beloved-of-the-Gods is pained even more by this -- that
Brahmans, ascetics, and householders of different religions who live
in those countries, and who are respectful to superiors, to mother and
father, to elders, and who behave properly and have strong loyalty
towards friends, acquaintances, companions, relatives, servants and
employees -- that they are injured, killed or separated from their
loved ones. Even those who are not affected (by all this) suffer when
they see friends, acquaintances, companions and relatives affected.
These misfortunes befall all (as a result of war), and this pains
Beloved-of-the-Gods.

There is no country, except among the Greeks, where these two
groups, Brahmans and ascetics, are not found, and there is no country
where people are not devoted to one or another religion.[26] Therefore
the killing, death or deportation of a hundredth, or even a thousandth
part of those who died during the conquest of Kalinga now pains
Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those
who do wrong should be forgiven where forgiveness is possible.

Even the forest people, who live in Beloved-of-the-Gods' domain,
are entreated and reasoned with to act properly. They are told that
despite his remorse Beloved-of-the-Gods has the power to punish them
if necessary, so that they should be ashamed of their wrong and not be
killed. Truly, Beloved-of-the-Gods desires non-injury, restraint and
impartiality to all beings, even where wrong has been done.

Now it is conquest by Dhamma that Beloved-of-the-Gods considers to
be the best conquest.[27] And it (conquest by Dhamma) has been won
here, on the borders, even six hundred yojanas away, where the Greek
king Antiochos rules, beyond there where the four kings named Ptolemy,
Antigonos, Magas and Alexander rule, likewise in the south among the
Cholas, the Pandyas, and as far as Tamraparni.[28] Here in the king's
domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits,
the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere
people are following Beloved-of-the-Gods' instructions in Dhamma. Even
where Beloved-of-the-Gods' envoys have not been, these people too,
having heard of the practice of Dhamma and the ordinances and
instructions in Dhamma given by Beloved-of-the-Gods, are following it
and will continue to do so. This conquest has been won everywhere, and
it gives great joy -- the joy which only conquest by Dhamma can give.
But even this joy is of little consequence. Beloved-of-the-Gods
considers the great fruit to be experienced in the next world to be
more important.

I have had this Dhamma edict written so that my sons and
great-grandsons may not consider making new conquests, or that if
military conquests are made, that they be done with forbearance and
light punishment, or better still, that they consider making conquest
by Dhamma only, for that bears fruit in this world and the next. May
all their intense devotion be given to this which has a result in this
world and the next.
14

Beloved-of-the-Gods, King Piyadasi, has had these Dhamma edicts
written in brief, in medium length, and in extended form.[29] Not all
of them occur everywhere, for my domain is vast, but much has been
written, and I will have still more written. And also there are some
subjects here that have been spoken of again and again because of
their sweetness, and so that the people may act in accordance with
them. If some things written are incomplete, this is because of the
locality, or in consideration of the object, or due to the fault of
the scribe.

KALINGA ROCK EDICTS

1

Beloved-of-the-Gods says that the Mahamatras of Tosali who are
judicial officers in the city are to be told this:[30] I wish to see
that everything I consider to be proper is carried out in the right
way. And I consider instructing you to be the best way of
accomplishing this. I have placed you over many thousands of people
that you may win the people's affection.

All men are my children. What I desire for my own children, and I
desire their welfare and happiness both in this world and the next,
that I desire for all men. You do not understand to what extent I
desire this, and if some of you do understand, you do not understand
the full extent of my desire.

You must attend to this matter. While being completely law-abiding,
some people are imprisoned, treated harshly and even killed without
cause so that many people suffer. Therefore your aim should be to act
with impartiality. It is because of these things -- envy, anger,
cruelty, hate, indifference, laziness or tiredness -- that such a
thing does not happen. Therefore your aim should be: "May these things
not be in me." And the root of this is non-anger and patience. Those
who are bored with the administration of justice will not be promoted;
(those who are not) will move upwards and be promoted. Whoever among
you understands this should say to his colleagues: "See that you do
your duty properly. Such and such are Beloved-of-the-Gods'
instructions." Great fruit will result from doing your duty, while
failing in it will result in gaining neither heaven nor the king's
pleasure. Failure in duty on your part will not please me. But done
properly, it will win you heaven and you will be discharging your
debts to me.

This edict is to be listened to on Tisa day, between Tisa days, and
on other suitable occasions, it should be listened to even by a single
person. Acting thus, you will be doing your duty.

This edict has been written for the following purpose: that the
judicial officers of the city may strive to do their duty and that the
people under them might not suffer unjust imprisonment or harsh
treatment. To achieve this, I will send out Mahamatras every five
years who are not harsh or cruel, but who are merciful and who can
ascertain if the judicial officers have understood my purpose and are
acting according to my instructions. Similarly, from Ujjayini, the
prince will send similar persons with the same purpose without
allowing three years to elapse. Likewise from Takhasila also. When
these Mahamatras go on tours of inspection each year, then without
neglecting their normal duties, they will ascertain if judicial
officers are acting according to the king's instructions.
2

Beloved-of-the-Gods speaks thus:[31] This royal order is to be
addressed to the Mahamatras at Samapa. I wish to see that everything I
consider to be proper is carried out in the right way. And I consider
instructing you to be the best way of accomplishing this. All men are
my children. What I desire for my own children, and I desire their
welfare and happiness both in this world and the next, that I desire
for all men.[32]

The people of the unconquered territories beyond the borders might
think: "What is the king's intentions towards us?" My only intention
is that they live without fear of me, that they may trust me and that
I may give them happiness, not sorrow. Furthermore, they should
understand that the king will forgive those who can be forgiven, and
that he wishes to encourage them to practice Dhamma so that they may
attain happiness in this world and the next. I am telling you this so
that I may discharge the debts I owe, and that in instructing you,
that you may know that my vow and my promise will not be broken.
Therefore acting in this way, you should perform your duties and
assure them (the people beyond the borders) that: "The king is like a
father. He feels towards us as he feels towards himself. We are to him
like his own children."

By instructing you and informing you of my vow and my promise I
shall be applying myself in complete fullness to achieving this
object. You are able indeed to inspire them with confidence and to
secure their welfare and happiness in this world and the next, and by
acting thus, you will attain heaven as well as discharge the debts you
owe to me. And so that the Mahamatras can devote themselves at all
times to inspiring the border areas with confidence and encouraging
them to practice Dhamma, this edict has been written here.

This edict is to be listened to every four months on Tisa day,
between Tisa days, and on other suitable occasions, it should be
listened to even by a single person. Acting thus, you will be doing
your duty.

MINOR ROCK EDICTS

1

Beloved-of-the-Gods speaks thus:[33] It is now more than two and a
half years since I became a lay-disciple, but until now I have not
been very zealous.[34] But now that I have visited the Sangha for more
than a year, I have become very zealous. Now the people in India who
have not associated with the gods do so. This is the result of zeal
and it is not just the great who can do this. Even the humble, if they
are zealous, can attain heaven. And this proclamation has been made
with this aim. Let both humble and great be zealous, let even those on
the borders know and let zeal last long. Then this zeal will increase,
it will greatly increase, it will increase up to one-and-a-half times.
This message has been proclaimed two hundred and fifty-six times by
the king while on tour.
2

Beloved-of-the-Gods speaks thus:[35] Father and mother should be
respected and so should elders, kindness to living beings should be
made strong and the truth should be spoken. In these ways, the Dhamma
should be promoted. Likewise, a teacher should be honored by his pupil
and proper manners should be shown towards relations. This is an
ancient rule that conduces to long life. Thus should one act. Written
by the scribe Chapala.
3

Piyadasi, King of Magadha, saluting the Sangha and wishing them good
health and happiness, speaks thus:[36] You know, reverend sirs, how
great my faith in the Buddha, the Dhamma and Sangha is. Whatever,
reverend sirs, has been spoken by Lord Buddha, all that is
well-spoken.[37] I consider it proper, reverend sirs, to advise on how
the good Dhamma should last long.

These Dhamma texts -- Extracts from the Discipline, the Noble Way
of Life, the Fears to Come, the Poem on the Silent Sage, the Discourse
on the Pure Life, Upatisa's Questions, and the Advice to Rahula which
was spoken by the Buddha concerning false speech -- these Dhamma
texts, reverend sirs, I desire that all the monks and nuns may
constantly listen to and remember.[38] Likewise the laymen and
laywomen. I have had this written that you may know my intentions.

* * *
THE SEVEN PILLAR EDICTS

1

Beloved-of-the-Gods speaks thus:[39] This Dhamma edict was written
twenty-six years after my coronation. Happiness in this world and the
next is difficult to obtain without much love for the Dhamma, much
self-examination, much respect, much fear (of evil), and much
enthusiasm. But through my instruction this regard for Dhamma and love
of Dhamma has grown day by day, and will continue to grow. And my
officers of high, low and middle rank are practicing and conforming to
Dhamma, and are capable of inspiring others to do the same. Mahamatras
in border areas are doing the same. And these are my instructions: to
protect with Dhamma, to make happiness through Dhamma and to guard
with Dhamma.
2

Beloved-of-the-Gods, King Piyadasi, speaks thus: Dhamma is good, but
what constitutes Dhamma? (It includes) little evil, much good,
kindness, generosity, truthfulness and purity. I have given the gift
of sight in various ways.[40] To two-footed and four-footed beings, to
birds and aquatic animals, I have given various things including the
gift of life. And many other good deeds have been done by me.

This Dhamma edict has been written that people might follow it and
it might endure for a long time. And the one who follows it properly
will do something good.
3

Beloved-of-the-Gods, King Piyadasi, speaks thus: People see only their
good deeds saying, "I have done this good deed." But they do not see
their evil deeds saying, "I have done this evil deed" or "This is
called evil." But this (tendency) is difficult to see.[41] One should
think like this: "It is these things that lead to evil, to violence,
to cruelty, anger, pride and jealousy. Let me not ruin myself with
these things." And further, one should think: "This leads to happiness
in this world and the next."
4

Beloved-of-the-Gods speaks thus: This Dhamma edict was written
twenty-six years after my coronation. My Rajjukas are working among
the people, among many hundreds of thousands of people. The hearing of
petitions and the administration of justice has been left to them so
that they can do their duties confidently and fearlessly and so that
they can work for the welfare, happiness and benefit of the people in
the country. But they should remember what causes happiness and
sorrow, and being themselves devoted to Dhamma, they should encourage
the people in the country (to do the same), that they may attain
happiness in this world and the next. These Rajjukas are eager to
serve me. They also obey other officers who know my desires, who
instruct the Rajjukas so that they can please me. Just as a person
feels confident having entrusted his child to an expert nurse
thinking: "The nurse will keep my child well," even so, the Rajjukas
have been appointed by me for the welfare and happiness of the people
in the country.

The hearing of petitions and the administration of justice have
been left to the Rajjukas so that they can do their duties
unperturbed, fearlessly and confidently. It is my desire that there
should be uniformity in law and uniformity in sentencing. I even go
this far, to grant a three-day stay for those in prison who have been
tried and sentenced to death. During this time their relatives can
make appeals to have the prisoners' lives spared. If there is none to
appeal on their behalf, the prisoners can give gifts in order to make
merit for the next world, or observe fasts. Indeed, it is my wish that
in this way, even if a prisoner's time is limited, he can prepare for
the next world, and that people's Dhamma practice, self-control and
generosity may grow.
5

Beloved-of-the-Gods, King Piyadasi, speaks thus: Twenty-six years
after my coronation various animals were declared to be protected --
parrots, mainas, //aruna//, ruddy geese, wild ducks, //nandimukhas,
gelatas//, bats, queen ants, terrapins, boneless fish, //vedareyaka//,
//gangapuputaka//, //sankiya// fish, tortoises, porcupines, squirrels,
deer, bulls, //okapinda//, wild asses, wild pigeons, domestic pigeons
and all four-footed creatures that are neither useful nor edible.[42]
Those nanny goats, ewes and sows which are with young or giving milk
to their young are protected, and so are young ones less than six
months old. Cocks are not to be caponized, husks hiding living beings
are not to be burnt and forests are not to be burnt either without
reason or to kill creatures. One animal is not to be fed to another.
On the three Caturmasis, the three days of Tisa and during the
fourteenth and fifteenth of the Uposatha, fish are protected and not
to be sold. During these days animals are not to be killed in the
elephant reserves or the fish reserves either. On the eighth of every
fortnight, on the fourteenth and fifteenth, on Tisa, Punarvasu, the
three Caturmasis and other auspicious days, bulls are not to be
castrated, billy goats, rams, boars and other animals that are usually
castrated are not to be. On Tisa, Punarvasu, Caturmasis and the
fortnight of Caturmasis, horses and bullocks are not be branded.

In the twenty-six years since my coronation prisoners have been
given amnesty on twenty-five occasions.
6

Beloved-of-the-Gods speaks thus: Twelve years after my coronation I
started to have Dhamma edicts written for the welfare and happiness of
the people, and so that not transgressing them they might grow in the
Dhamma. Thinking: "How can the welfare and happiness of the people be
secured?" I give attention to my relatives, to those dwelling near and
those dwelling far, so I can lead them to happiness and then I act
accordingly. I do the same for all groups. I have honored all
religions with various honors. But I consider it best to meet with
people personally.

This Dhamma edict was written twenty-six years after my coronation.
7

Beloved-of-the-Gods speaks thus: In the past kings desired that the
people might grow through the promotion of the Dhamma. But despite
this, people did not grow through the promotion of the Dhamma.
Beloved-of-the-Gods, King Piyadasi, said concerning this: "It occurs
to me that in the past kings desired that the people might grow
through the promotion of the Dhamma. But despite this, people did not
grow through the promotion of the Dhamma. Now how can the people be
encouraged to follow it? How can the people be encouraged to grow
through the promotion of the Dhamma? How can I elevate them by
promoting the Dhamma?" Beloved-of-the-Gods, King Piyadasi, further
said concerning this: "It occurs to me that I shall have proclamations
on Dhamma announced and instruction on Dhamma given. When people hear
these, they will follow them, elevate themselves and grow considerably
through the promotion of the Dhamma." It is for this purpose that
proclamations on Dhamma have been announced and various instructions
on Dhamma have been given and that officers who work among many
promote and explain them in detail. The Rajjukas who work among
hundreds of thousands of people have likewise been ordered: "In this
way and that encourage those who are devoted to Dhamma."
Beloved-of-the-Gods speaks thus: "Having this object in view, I have
set up Dhamma pillars, appointed Dhamma Mahamatras, and announced
Dhamma proclamations."

Beloved-of-the-Gods, King Piyadasi, says: Along roads I have had
banyan trees planted so that they can give shade to animals and men,
and I have had mango groves planted. At intervals of eight //krosas//,
I have had wells dug, rest-houses built, and in various places, I have
had watering-places made for the use of animals and men. But these are
but minor achievements. Such things to make the people happy have been
done by former kings. I have done these things for this purpose, that
the people might practice the Dhamma.

Beloved-of-the-Gods, King Piyadasi, speaks thus: My Dhamma
Mahamatras too are occupied with various good works among the ascetics
and householders of all religions. I have ordered that they should be
occupied with the affairs of the Sangha. I have also ordered that they
should be occupied with the affairs of the Brahmans and the Ajivikas.
I have ordered that they be occupied with the Niganthas.[43] In fact,
I have ordered that different Mahamatras be occupied with the
particular affairs of all different religions. And my Dhamma
Mahamatras likewise are occupied with these and other religions.

Beloved-of-the-Gods, King Piyadasi, speaks thus: These and other
principal officers are occupied with the distribution of gifts, mine
as well as those of the queens. In my women's quarters, they organize
various charitable activities here and in the provinces. I have also
ordered my sons and the sons of other queens to distribute gifts so
that noble deeds of Dhamma and the practice of Dhamma may be promoted.
And noble deeds of Dhamma and the practice of Dhamma consist of having
kindness, generosity, truthfulness, purity, gentleness and goodness
increase among the people.

Beloved-of-the-Gods, King Piyadasi, speaks thus: Whatever good
deeds have been done by me, those the people accept and those they
follow. Therefore they have progressed and will continue to progress
by being respectful to mother and father, respectful to elders, by
courtesy to the aged and proper behavior towards Brahmans and
ascetics, towards the poor and distressed, and even towards servants
and employees.

Beloved-of-the-Gods, King Piyadasi, speaks thus: This progress
among the people through Dhamma has been done by two means, by Dhamma
regulations and by persuasion. Of these, Dhamma regulation is of
little effect, while persuasion has much more effect. The Dhamma
regulations I have given are that various animals must be protected.
And I have given many other Dhamma regulations also. But it is by
persuasion that progress among the people through Dhamma has had a
greater effect in respect of harmlessness to living beings and
non-killing of living beings.

Concerning this, Beloved-of-the-Gods says: Wherever there are stone
pillars or stone slabs, there this Dhamma edict is to be engraved so
that it may long endure. It has been engraved so that it may endure as
long as my sons and great-grandsons live and as long as the sun and
the moon shine, and so that people may practice it as instructed. For
by practicing it happiness will be attained in this world and the
next.

This Dhamma edict has been written by me twenty-seven years after
my coronation.

THE MINOR PILLAR EDICTS

1

Twenty years after his coronation, Beloved-of-the-Gods, King Piyadasi,
visited this place and worshipped because here the Buddha, the sage of
the Sakyans, was born.[44] He had a stone figure and a pillar set up
and because the Lord was born here, the village of Lumbini was
exempted from tax and required to pay only one eighth of the produce.
2

Beloved-of-the-Gods commands:[45] The Mahamatras at Kosambi (are to be
told: Whoever splits the Sangha) which is now united, is not to be
admitted into the Sangha. Whoever, whether monk or nun, splits the
Sangha is to be made to wear white clothes and to reside somewhere
other than in a monastery.[46]

NOTES

1. Girnar version issued in 257 B.C. These fourteen edicts, with minor
differences, are found in five different places throughout India.
In two other places, they are found minus numbers 11, 12 and 13.

2. Girnar version, issued in 257 B.C.

3. The Cholas and Pandyas were south Indian peoples living outside
Asoka's empire. The Satiyaputras and Keralaputras lived on the
southwest seaboard of India. Tamraparni is one of the ancient
names for Sri Lanka. On Antiochos see Note 28.

4. By so doing, Asoka was following the advice given by the Buddha at
Samyutta Nikaya, I:33.

5. Girnar version, issued in 257 B.C.

6. The exact duties of these royal officers are not known.

7. Girnar version, issued in 257 B.C.

8. This probably refers to the drum that was beaten to announce the
punishment of lawbreakers. See Samyutta Nikaya, IV:244.

9. Like many people in the ancient world, Asoka believed that when a
just king ruled, there would be many auspicious portents.

10. Kalsi version, issued in 256 B.C.

11. This seems to be a paraphrase of Dhammapada 163.

12. The Greeks (Yona) settled in large numbers in what is now
Afghanistan and Pakistan after the conquests of Alexander the
Great, although small communities lived there prior to this.

13. Girnar version, issued in 256 B.C..

14. Girnar version, issued in 256 B.C.

15. Girnar version, issued in 256 B.C.

16. Bodh Gaya, the site of the Buddha's enlightenment, was known in
ancient times as either Sambodhi or Vajirasana.

17. Kalsi version, issued in 256 B.C. Asoka obviously had the Mangala
Sutta (Sutta Nipata 258-269) in mind when he issued this edict.
The word here translated as ceremony is //mangala//.

18. Other versions substitute the following up to the end of the
edict.
It has also been said: "Generosity is good." But there is no gift
or benefit like the gift of the Dhamma or benefit like the benefit
of the Dhamma. There a friend, a well-wisher, a relative or a
companion should encourage others thus on appropriate occasions:
"This should be done, this is good, by doing this, one can attain
heaven." And what greater achievement is there than this, to
attain heaven?

19. Girnar version, issued in 256 B.C.

20. Girnar version, issued in 256 B.C.

21. Similar to Dhammapada 354.

22. Girnar version, issued in 256 B.C.

23. Asoka probably believed that the essentials (//saravadi//) of all
religions were their ethical principles.

30. Dhauli version, issued in 256 B.C. These two edicts are found in
two different places.

31. Dhauli version, issued in 256 B.C.

32. This is reminiscent of the Buddha's words: "Just as a mother would
protect her only child even at the risk of her own life, even so,
let one cultivate a boundless heart towards all beings." Sutta
Nipata 149.

33. Gavimath version, issued in 257 B.C. This edict is found in twelve
different places.

34. First Asoka was a lay-disciple (//upasaka//) and then he visited
or literally "went to the Sangha" (//yam me samghe upeti//). Some
scholars think this means that Asoka became a monk. However it
probably means that he started visiting Buddhist monks more often
and listening to their instructions more carefully.

35. Brahmagiri version.

36. This edict was found inscribed on a small rock near the town of
Bairat and is now housed at the Asiatic Society in Calcutta. Its
date is not known.
37. This sentence is the converse of a similar one in the Tipitaka:

"...that which is well-spoken is the words of the Lord." Anguttara
Nikaya, IV:164.

39. The following seven edicts are from the Delhi Topra version, the
first six being issued in 243 B.C. and the seventh in 242 B.C. The
first six edicts also appear on five other pillars.

40. //Cakhu dane//. The meaning is unclear. It may mean that Asoka has
given "the eye of wisdom," but taking into account the context, it
more likely means he has stopped blinding as a form of punishment.

41. Similar to the ideas expressed by the Buddha in Dhammapada 50 and
252.

42. The identification of many of these animals is conjectural.

43. The Ajivikas were a sect of ascetics in ancient India established
by Makkhali Gosala, a contemporary of the Buddha. The Niganthas
are the Jains.

44. This inscription is found on a pillar in Lumbini where the Buddha
was born. It was issued in 249 B.C., probably at the time of
Asoka's visit to the place.

45. Allahabad version, date of issue not known. The words in brackets
are missing due to damage on the pillar, but they can be
reconstructed from the three other versions of this edict.

46. The white clothes of the lay followers rather than the yellow robe
of a monk or nun.

The BPS is an approved charity dedicated to making known the Teaching
of the Buddha, which has a vital message for people of all creeds.
Founded in 1958, the BPS has published a wide variety of books and
booklets covering a great range of topics. Its publications include
accurate annotated translations of the Buddha's discourses, standard
reference works, as well as original contemporary expositions of
Buddhist thought and practice. These works present Buddhism as it
truly is -- a dynamic force which has influenced receptive minds for
the past 2500 years and is still as relevant today as it was when it
first arose. A full list of our publications will be sent upon request
with an enclosure of U.S. $1.00 or its equivalent to cover air mail
postage.

The copyright holder retains all rights to this work and hereby grants
electronic distribution rights to DharmaNet International. This work may
be freely copied and redistributed electronically, provided that the file
contents (including this Agreement) are not altered in any way and that it
is distributed at no cost to the recipient. You may make printed copies of
this work for your personal use; further distribution of printed copies
requires permission from the copyright holder. If this work is used by a
teacher in a class, or is quoted in a review, the publisher shall be
notified of such use.

It is the spirit of dana, freely offered generosity, which has kept the
entire Buddhist tradition alive for more than 2,500 years. If you find
this work of value, please consider sending a donation to the author or
publisher, so that these works may continue to be made available. May your
generosity contribute to the happiness of all beings everywhere.